James 1

James was an older brother of Jesus and after the Resurrection of Jesus, Jesus appeared to him personally and the Son of God impacted James life for the rest of his leadership in the church. His book shows that he knew Greek very well since six of his 570 words used, is not in the Bible. 73 were not in the New Testament and from Greek, or words that are found in Apocrypha, at least 25 showed up. They are not in the Old Testament Greek. Throughout the book is evidence that he writes Greek with Hebrew phraseology. There existed a style diatribe when James was writing and some correspondences can be seen, but James is too gentle to the world to be classified with diatribe which has a bitter outcry against the world. Luther saw James as a paradox of Romans and in 1522 he offered his doctorate to anyone who can harmonize these two books. However, the Spirit led him to understand: “Faith is a living restless thing. It cannot be inoperative. We are not saved by works, but if there is no works, there must be something amiss with faith” (Bainton, 259). Jesus, his blood-brother became his Master and he the slave (v. 1). He wrote his book to the twelve tribes of spiritual Israel, or the remnant, which has nothing to do with ethic Israel. They are dispersed in exile. They are not only Jews since his Greek is too good. They are not only Greek since he used Hebrew phraseology. Both the word “greetings” (v.1) and “brothers” (v. 2) were typical of his Acts 15 speech. The faithful should be happy in trials since it is testing of their faith (v. 3) and the result is endurance and should this be perfect, then the faithful graduate from that event or issue or circumstance may be complete and perfect, lacking in nothing regarding that what was tested (v. 4). It may not be God’s plan to test people many times. It may be just to bring them to at least one victory for victory brings with it personal blessings. People may have knowledge and degrees and technical skills but if they lack wisdom, they need to ask the Lord for it (v. 5). Wisdom and doubt are not friends (v. 6). Wisdom comes from God through faith and faith removes doubt. One cannot believe in hope and harbors doubt. Hope is the foundation of faith and if doubt is present the person is double-minded and the person is unstable [a new Greek word, two-soulish] (v. 8) and cannot receive wisdom from the Lord (v. 7). The poor (brother of humble circumstances) can glory in a high position (v. 9) and the rich can glory in the effort of humbling himself (tapeinosei autou) (v. 10). His wealth cannot go with him in the grave (v. 11). It appears that the forgiven sinner gained victory over his sins in a sanctified life and will then get a trial to persevere in, to be approved and given a crown of life, living witness that they love Him and the gift of the crown is absolutely secured (v. 12). God does not tempt anyone and no-one should pray such (v. 13). James indicates that one’s own desires, passions, lust and memories related to that creates fantasy replays in the mind tempting the victorious Christian to participate (v. 14) and then when he/she does, sin is accomplished and that will have the crown of eternal death (v. 15). Victory is down the drain. James asked people not to be deceived, especially by themselves first (v. 16). Again James used the same phraseology from his Acts 15 speech, beloved brothers. James then want them to understand that God is Light but shadows is the domain of the evil in this particular way, that perfect gifts come from God but variation and shifting belongs to the results [-ma of aposkiasma] of shadows (v. 17). This is the terrain of Satan and he is a master of shifting and variation. God willed that we should be created by the Word of Truth, which is Himself, and He wanted us to be the first in importance among His creatures (v. 18). James admits that they know it already (v. 19 with iste). What they had problems with was to be quick to hear, slow to speak and slow to anger (v. 19). They had it all in reverse. Brooding anger cannot achieve the righteousness of God (v. 20). James used a very classical “therefore” [dio] everyone should put aside all filthiness that are remainder [periseian] of evil [kakias] (v. 21a). The setting aside of rests of evil is in humbleness on the knees, receiving the Word implanted [emphuton] in the conscience which is the active work of the Holy Spirit “able to save your souls”. Then James asks all to not only talk the talk but also walk the walk (v. 22). Hearers but not doers delude themselves. Looking in a mirror and see your face is dirty (v. 23) but walking away not cleaning it and forgot the dirtiness, is futile (v. 24). In verse 23 James used a Hebrew expression “he is like a man. . .” Such a person remains dirty. The one who looks intently [parakupsas] at the law that is perfect, the law that is liberty from sin, and abides by it [kai parameinas], meaning doing it, meaning trying to seek total matching of actions and requirements, that person is not a forgetful hearer of the law but also a doer of the law and as such, will be blessed in what he does (v. 25). If anyone has the appearance of religion, but his tongue he does not watch/control [chalinagogon], he deceives his heart. The religion of this one is worthless [mataios] (v. 26). James finally spells out true religion: to visit the orphans and widows in their distress and to keep oneself unstained [aspilon] from the world (v. 27). In this way religion is undefiled [amiantos].

Dear God

James speaks forcefully to each one of us to look inside whether we are two-soulish with hope and doubt mixed and whether we are doers of Your requirements. We want to heed to Your Word prompting inside our conscience. Amen.

Koot van Wyk, (DLitt et Phil; ThD) Kyungpook National University, Department of Liberal Education, Sangju, South Korea; conjoint lecturer of Avondale College, Australia